14 TALES OF INDALUS CHAATER 7B

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TALES OF INDALUS 
CHAPTER 7B


Where are we now?Rho inquired



ancient map of sea of vhindia
         Baghdad

Caliph of Baghdad
seas of Vhindia(presenTly known as Indian Ocean We are now leaving the Reed Sea  and the lands of Egypt the wind is bringing us to the high seas of Vhindia

          Calista  is the greek name of Garsila

  Calista (the traditional girl in the church of galatia)


             Rho, the captain of the Roman legion

Ali Colia  the real name of Sharvad


Ali and his servants

Maybe its reasonable if Iask Ali to continue the stories
Rho.... aLI  reached for Rho

Yes ?  Rho asking

Its been a quite time we were here together
So? what areyour concerns?  Rho inquired


Before contninuing the stories let me be honest

My real name is Ali Colia,the arab merchant

 Me too let me be honest said Garsila

 The name Garsila was a name given to me as the servant of Queen Cleopatra
My real greek name is Calista


thats my namein the church of Galicia near the ancient city of Troy Im also a galli - the galli are the natives of Gauls the gauls that live in Asia
After the burning of the city of Troy by King Agamemnon of Sparta..  the gauls went to accompany Anneneas, the survivor of the war
Anneneas went to Iberia north of RomeTogether


Gaul, the northern province of the Roman Empire
 with other greeks  we settled to live in the lands of IberiaThe roman government called us as Gaulswe live there as barbarians together withe Goths


Hmnnn so i beginto tell the stories  again? Ali Colia inquired    Yes  Rho affirmed


When Joseph,son of Jacob  was sold by the Midianites to Potiphar, Egypt was probably ruled by the Shepherd kings, who were called Hykassu like all the  Pitiphar (Pet-Pha, dedicated to the sun) was probably the second in command after the Pharaoh in the kingdom. Joseph, the  Hebrew slave, found favor in his sight, and was gradually promoted to the oversight of his great household. Cast into prison, from the intrigues of Potiphar's wife, whose disgraceful overtures he had virtuously and honorably rejected, he found favor with the keeper of the prison, who intrusted him with the sole care of the prisoners, although himself a prisoner,—a striking proof of his transparent virtue. In process of time two other high officers of the king, having offended him, were cast into the same prison. They had strange dreams. Joseph interpreted them, indicating the speedy return of the one to favor, and of the other to as sudden an execution. These things came to pass. After two years the king himself had a singular dream, and none of the professional magicians or priests of Egypt could interpret it. It then occurred to the chief butler that Joseph, whom he had forgotten and neglected, could interpret the royal dream which troubled him. 




He told the king of his own dream in prison, and the explanation of it by the Hebrew slave. Whereupon Joseph was sent for, shaven and washed, and clothed with clean raiment to appear in the royal palace, and he interpreted the king's dream, which not only led to his promotion to be governor over Egypt, with the State chariots [pg 044]for his use, and all the emblems of sovereignty about his person—a viceroy whose power was limited only by that of the king—but he was also instrumental in rescuing Egypt from the evils of that terrible famine which for seven years afflicted Western Asia. He was then thirty years of age, 1715 B.C., and his elevation had been earned by the noblest qualities—fidelity to his trusts, patience, and high principle—all of which had doubtless been recounted to the king.

The course which Joseph pursued toward the Egyptians was apparently hard. The hoarded grain of seven years' unexampled plenty was at first sold to the famishing people, and when they had no longer money to buy it, it was only obtained by the surrender of their cattle, and then by the alienation of their land, so that the king became possessed of all the property of the realm, personal as well as real, except that of the priests. But he surrendered the land back again to the people subsequently, on condition of the payment of one-fifth of the produce annually (which remained to the time of Moses)—a large tax, but not so great as was exacted of the peasantry  by their feudal and royal lords. This proceeding undoubtedly strengthened the power of the Shepherd kings, and prevented insurrections.

The severity of the famine compels the brothers of Joseph to seek corn in Egypt. Their arrival of course, is known to the governor, who has unlimited rule. They appear before him, and bowed themselves before him, as was predicted by Joseph's dreams. But clothed in the vesture of princes, with a gold chain around his neck, and surrounded by the pomp of power, they did not know him, while he knows them. He speaks to them, through an interpreter, harshly and proudly, accuses them of being spies, obtains all the information he wanted, and learns that his father and Benjamin are alive. He even imprisons them for three days. He releases them on the condition that they verify their statement; as a proof of which, he demands the appearance of Benjamin himself.



Joseph son of Jacob and his brothers inthe lanf Goshen of Egypt


Land of GoshenThey return to Canaan with their sacks filled with corn, and the money which they had brought to purchase it, secretly restored, leaving Simeon as surety for the appearance of Benjamin. To this Jacob will not assent. But starvation drives them again to Egypt, the next year, and Jacob, reluctantly is compelled to allow Benjamin to go with them. The unexpected feast which Joseph made for them, sitting himself at another table—the greater portions given to Benjamin, the deception played upon them by the secretion of Joseph's silver cup in Benjamin's sack, as if he were a thief, the distress of all the sons of Jacob, the eloquent pleadings of Judah, the restrained tears of Joseph, the discovery of himself to them, the generosity of Pharaoh, the return of Jacob's children laden not only with corn but presents, the final migration of the whole family, to the land of Goshen, in the royal chariots, and the consummation of Joseph's triumphs, and happiness of Jacob—all these facts and incidents are told by Moses in the most fascinating and affecting narrative ever penned by man. It is absolutely transcendent, showing not only the highest dramatic skill, but revealing the Providence of God—that overruling power which causes good to ovecome m evil, which is the most impressive lesson of all history, in every age. That single episode is worth more to civilization than all the glories of ancient Egypt; nor is there anything in the history of the ancient monarchies so valuable to all generations as the record by Moses of the early relations between God and the Hebrew  people. And that is the reason why I propose to give them, in this work, their proper place, even if it be not after the fashion with historians. The supposed familiarity with Jewish history ought not to preclude the narration of these great events, and the  obscure annals of the |Pharaohsdo not have enough records on these